Mark:10:1-12

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rwp @Mark:10:1 @{Into the border of Judea and beyond Jordan } (\eis ta horia t s Ioudaias kai peran tou Iordanou \). See on ¯Matthew:19:1 | for discussion of this curious expression . Matthew adds "from Galilee " and strkjv @Luke:17:11 | says that Jesus "was passing through the midst of Samaria and Galilee " after leaving Ephraim (John:11:54 |). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10 . For these events see strkjv @Matthew:18 ; strkjv @John:7-11 ; strkjv @Luke:9:57-18:14 | (one-third of Luke 's Gospel comes in here ). It was a little over six months to the end at the close of Mark 9 . It is just a few weeks now in Mark 10 . Jesus has begun his last journey to Jerusalem going north through Samaria , Galilee , across the Jordan into Perea , and back into Judea near Jericho to go up with the passover pilgrims from Galilee . {Multitudes } (\ochloi \). Caravans and caravans journeying to Jerusalem . Many of them are followers of Jesus from Galilee or at least kindly disposed towards him . They go together (\sunporeuontai \) with Jesus . Note dramatic historical present . {As he was wont } (\h s ei thei \). Second past perfect used like an imperfect from \ei tha \, second perfect active . Jesus {was teaching } (\edidasken \, imperfect , no longer present tense ) this moving caravan . rwp @Mark:10:2 @{Tempting him } (\peirazontes \). As soon as Jesus appears in Galilee the Pharisees attack him again (cf . strkjv @7:5 ; strkjv @8:11 |). Gould thinks that this is a test , not a temptation . The word means either (see on ¯Matthew:4:1 |), but their motive was evil . They had once involved the Baptist with Herod Antipas and Herodias on this subject . They may have some such hopes about Jesus , or their purpose may have been to see if Jesus will be stricter than Moses taught . They knew that he had already spoken in Galilee on the subject (Matthew:5:31f .|). rwp @Mark:10:3 @{What did Moses command you ?} (\Ti humin eneteilato M us s ;\). Jesus at once brought up the issue concerning the teaching of Moses (Deuteronomy:24:1 |). But Jesus goes back beyond this concession here allowed by Moses to the ideal state commanded in strkjv @Genesis:1:27 |. rwp @Mark:10:4 @{To write a bill of divorcement and to put her away } (\biblion apostasiou grapsai kai apolusai \). The word for "bill " (\biblion \) is a diminutive and means "little book ," like the Latin _libellus_ , from which comes our word _libel_ (Vincent ). Wycliff has it here "a libel of forsaking ." This same point the Pharisees raise in strkjv @Matthew:19:7 |, showing probably that they held to the liberal view of Hillel , easy divorce for almost any cause . That was the popular view as now . See on ¯Matthew:19:7 | for this and for discussion of "for your hardness of heart " (\skl rokardia \). Jesus expounds the purpose of marriage (Genesis:2:24 |) and takes the stricter view of divorce , that of the school of Shammai . See on ¯Matthew:19:1-12 | for discussion . strkjv @Mark:10:10 | notes that the disciples asked Jesus about this problem "in the house " after they had gone away from the crowd . rwp @Mark:10:11 @Mark does not give the exception stated in strkjv @Matthew:19:9 | "except for fornication " which see for discussion , though the point is really involved in what Mark does record . Mere formal divorce does not annul actual marriage consummated by the physical union . Breaking that bond does annul it . rwp @Mark:10:12 @{If she herself shall put away her husband and marry another } (\ean aut apolusasa ton andra aut s gam s i \). Condition of the third class (undetermined , but with prospect of determination ). Greek and Roman law allowed the divorce of the husband by the wife though not provided for in Jewish law . But the thing was sometimes done as in the case of Herodias and her husband before she married Herod Antipas . Songs:also Salome , Herod 's sister , divorced her husband . Both Bruce and Gould think that Mark added this item to the words of Jesus for the benefit of the Gentile environment of this Roman Gospel . But surely Jesus knew that the thing was done in the Roman world and hence prohibited marrying such a "grass widow ."

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